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Summary of Ulladu Narpadu - END OF THE BLOG.
ULLADU NARPADU of Ramana Maharshi ''Ulladu Narpadu'' (Forty verses about the Reality or Reality in forty verses) consists of 40 + 40 = 80 verses in Tamil (language of Tamil Nadu state in India). The 40 verses now treated as supplement were the first verses composed by the Maharshi which were replaced by the 40 now appear as the main verses. Truth Revealed (Sad Vidya) is a translation of the Ulladu Narpadu in English. Name of the translator has not been given in the book, published by Ramanasramam, but from the Preface dated 26th October, 1935 we see that it was written by Grant Duff.About Grant Duff: Mr.Douglas Ainslie (Mr. Grant Duff), an aristocratice English Gentleman, 70 years old, nephew of a former Governor of Madras .. came to see Maharshi with a letter of introduction from Paul Brunton......(Talks with Sri Ramana Maharshi. Talk 16 dated 19th January, 1935) It is also seen from ‘A Note on the English Translation’ : “While TRUTH REVEALED is an original exposition of the Highest Truth by Bhagavan Sri Ramana Maharshi, the supplement consists partly of verses selected and rendered into Tamil by the Sage, and partly of verses (which are about sixteen in number) composed by him for the first time. Now to conclude this blog, I reproduce below the synopsis of the verses, taken from the TRUTH REVEALED, for the benefit of those who are interested in Indian philosophy, with pranams to the Maharshi and the translator, and courtesy to Ramanasramam.. Invocatory: 1 Reality is at once Being and Consciousness.. To know That is to be that in the Heart, transcending thought. 2 Absolute surrender to the Supreme Lord, whereby the ‘I’ and ‘mine’ are destroyed, is the one means to realise Immortality. 1. The Supreme Being, the one ultimate Cause of the universe, manifests Himself as many which do not exist apart from Him. 2. Any dispute regarding the nature of manifestation can arise only so long as there is the ego. To destroy the ego and BE as the Self, is the supreme method of attainment. 3. Since the one aim is to realise the Self by destroying the ego, to engage oneself in verbal wrangling about the nature of the world is but vain. 4. To him who is one with the formless Self, everything is formless. 5 Existence of the world is merely relative to the sentient body. 6 The world is really synonymous with the mind. 7. Since it is knowledge that illumines the world, the former is ulterior to the latter. The knowledge is alone real whichever remains changeless. 8 Worship under name and form is only a means ito realize one`s absolute identity with the Nameless and Formless. 9 He alone that has realised the Self in the Heart has known the Truth. Having transcended the dualities etc. he is never perflexed. 10 That alone is True Knowledge which reveals the Self through enquiry. “To whom pertains the interdependent pair of knowledge and ignorance?” 11 Self-knowledge, in which both knowledge and phenomena fall off, is alone True Knowledge, because the Self is the Source of all. To know all else except the knower is but ignorance. 12 The Self being Knowledge Absolute, it is neither knowing nor not knowing. It can never be nescience. 13 The Self being one and universal, knowledge of diversity is but ignorance which too is not apart from the Self. 14 On enquiry as to the nature of the ‘I’, knowledge of diversity is but ignorance, which depends on the ‘I’. The Self alone then shines as the one Reality. 15 Since past and future have never been without the present, to know the eternal Now is to know the Truth. 16 The changeles, infinite Self transcends time and space, which are relative to the body and the mind. 17 To the ignorant the ‘I’ is the self limited to the body, to the Wise the ‘I’ is the Self-Infinite. 18 To the ignorant the world is the sole, self-existent reality, to the Wise that formless, infinite being which underlies the world is the one Reality. 19 The Sage who has realised the Self transcends both free-will and destiny, with which only the ignorant are concerned. 20 God is none other than the Self. To see the Self, having destroyed the ego, is to see God; all else is but a vision of the mind. 21 The Self is one and is identical with the Lord. In order to see the Self or to see the Lord, the ego must get consumed and lost, having surrendered itself to the Supreme Being. 22 The Lord shines as the Source of the mind. To turn the mind within towards the Source and to abide therein steadfastly is the only way to seek the Lord. 23 Seek within, the Source of the ‘I’ which cannot pertain to the body but with which rise all other things. 24 The ego is the subtle bond between the unself-conscious body and the Absolute Self-conscious Reality. 25 The ego is verily a ghost with no form of its own but feeding on any form it holds, which when sought for takes to flight. 26 Since with the rise of the ego all else rises and with its subsidence all else subsides. To destroy the ego through self-enquiry is alone true renunciation. 27 The Self-conscious Being of ‘I’-lessness is the That which is one’s true State realised by destroying the ego through Self-enquiry. 28 With breath and speech controlled and with one-pointed mind, one should dive deep within and reach the Source whence rises the ‘I’. 29 To dive thus within is alone Atma-vichara (Self-enquiry). Meditation on a precept concerning the nature of the ‘I’ is merely an aid thereto. 30 On reaching the Heart, Atma-vichara, the one continuous Self-awareness or ‘I-I’ reveals itself as the Perfect Being, whereupon the ‘I’ subsides and is lost. 31 For one who has realized that State of Perfect Being which is verily the inherent Bliss indescribable of the Self Absolute, nothing else remains yet to accomplish. 32 Even as the Srutis declare, one is and ever has been That alone. One should therefore abide as That. Instead thereof, merely to meditate on the nature of the ‘I’ is a confession of one`s mental weakness. 33 The Self is one; and Self-knowledge is unique in that the knowing Self is itself the known Self. It can never become a known or unknown object. 34 To be as the Self in the Heart is supreme Wisdom. All verbal wrangling about the nature and existence of the Self is but the play of maya. 35 To abide as the eternal self-existent Reality is the Siddhi Supreme. All other Siddhis are as unreal as a dream. The Sage awake to the Self is never concerned with them. 36 Since one is ever the supreme Reality and nothing else, it is superfluous to affirm it in thought or by speech. Such affirmation can be an aid only to rid oneself of the notion ‘I am the physical body’. 37 Advaita being the supreme Truth, it cannot become contrary to itself (that is become ''dvaita'') during ''sadhana.'' 38 If one considers oneself as karta ( the doer), one has to reap also the fruits of three-fold karma. When the ego is destroyed through Self-enquiry, there is neither the karta nor the three-fold ''karma''. The ever present State of Liberation alone remains. 39 The notions of bondage and liberation are correlative and co-existent. On enquiry, ‘who is bound’, the notion of bondage vanishes, and so does that of Liberation. The One eternally Free alone remains self-revealed. 40 Questions regarding the nature of Liberation can arise only so long as there is individuality. Dissolution of this individuality is alone true Liberation eternally attained. PART -II SUPPLEMENT 1 Association with Sages leads one to Liberaion. Such associaion should therefore be cherished. 2 Alongwith the practice of Self-enquiry, such association is more potent than any other sadhana. 3 That alone suffices as the supreme means to one’s Liberation. 4 The mere darshan of the Sage removes all affliction and evil. 5 For, the benign glance the Sage bestows makes one at once pure. 6 The Supreme Being is One and it is the Self. 7 The Self is pure Consciousness: it is the Source of all kinds of illumintion. 8 The Supreme Being shines as the Self in the Heart. Steadfast inherence in the Self is the goal of every sadhana. 9 Absolute Consciousness, which is Self-awareness destroys the ego and bestows Liberation. 10 That Consciousness is the Supreme Being, Lord Arunachala Siva, who reveals Himslf on Self-enquiry. 11 Self-realisation is alone the true Birth. 12 And that is never possible while one cherishes the body. 13 The loss of ‘body-am-I’-consciousness is the one aim of every sadhana, by whatever name it is called. 14 Self-enquiry is implicit in every other sadhana, and Self-realisation is the only Truth. 15 Of what avail are ''siddhis'' to the ''jiva ''which ever remains dependent? The desire for ''siddhis'' is the hall-mark of bondage. 16 It is impossible for those who seek siddhis either to realise peace or to attain Liberaion. 17 One obtains true happiness and peace through surrender to the Lord Supreme, who is the stay and support of all. 18 The Heart which is the Seat of the Self lies towards the right in the chest. It is different from the muscular organ situate towards the left. 19 The heart sustains the nervous system and the vital forces: in it also is avidya. It is the seat of the mind with the vasanas, and of consciousness. 20 Being one with the Lord of the Heart, the Self Absolute, is as natural and spontaneous in Wisdom (Vidya), as the false identification with the body is in ignorance (Avidya). 21 The two kinds of Heart are the one acceptable and the other rejectable. 22 The muscular organ called the heart is the one rejectable. That Heart which is of the form of Knowledge Pure is the one acceptable: and it is one and universal. 23 For all living beings that alone is the Heart Supreme. In it rests all the world. 24 That Heart is realized by curbing the ego firmly therein. 25 Through incessant practice of Soham-bhavana, desires and vasanas of the ego are destroyed. 26 & 27. Holding fast to the Truth transcending the three states, life’s activity should be viewed as a leela. 28 He alone that has conquered the senses is the Jnani, the Hero. 29 The Jnani is the embodiment of all virtues which accrue to him spontaneously. 30 Apparently active, the Jnani is not engaged in any act. Apparently inactive, the ajnani is really an actor. 31 Having transcended the three states, the Jnani abides merely as pure Consciousness,unaffected by the dispositions of the body and mind. 32 For him Turiyateeta is identical with Turiya; and the other three states do not exist for him. 33 Since the Jnani is not the doer, it is ludicrous to attribute prarabdha karma to him. 34 For the practice of yoga, academic learning is as much a hindrance to a scholar, as family attachments are to a layman. 35 Mere academic learning reduces a person to the status of a reproductive machine, if he does not seek to transcend karma. 36 Those not learned are saved from many an ill to which the learned become victims. 37 It is hard indeed to overcome the allurement of flattery even for one who disdains all the world. 38 Ever abiding as the Absolute Self, devoid of the sense of otherness, the jnani alone stands above praise and abuse. 39 Advaita bhava should be cherished at heart but never put into practice, certainly not in relation to the Master. 40 The quintessence of all wisdom is that on the destruction of the ego the Self is realized as Reality Absolute. THE END Mp: 26/04/2014 02:55, April 28, 2014 (UTC) ~~=